Monday, July 12, 2010
The normative and constitutional turn in
IR and integration theory – back to the
roots of Political Studies ?
Recommended reading:
T. Erskine: Normative IR Theory, in
Dunne/Kurki/Smith, op.cit.
R. Bellami/C. Attucci: Normative Theory and
the EU: Between Contract and Community, in:
Wiener/Diez op.cit.
Cf.ibid. Wiener‘s and Diez‘s last chapter
Normative theory
• Normative theory was out of fashion for
decades because of the dominance of
positivism, which portrayed it as ‘valueladen’ and ‘unscientific’.
• In the last fifteen years or so there has
been a resurgence of interest in
normative theory. It is now more widely
accepted that all theories have normative
assumptions either explicitly or
implicitly.
Normative theory
• The key distinction in normative theory is
between cosmopolitanism and
communitarianism. The former sees the
bearers of rights and obligations as
individuals; the latter sees them as being
the community (usually the state).
• Main areas of debate in contemporary
normative theory include the autonomy of
the state, the ethics of the use of force,
and international justice.
Normative theory
• In the last two decades, normative issues have
become more relevant to debates about
foreign policy, for example in discussions of
how to respond to calls for humanitarian
intervention and whether war should be
framed in terms of a battle between good and
evil.
• F.H.Hinsley: Power and the Pursuit of Peace. Theory
and Practice in the History of Relations between
States (1967)
• Geoffrey Best: Humanity on Warfare. The Modern
History of the International Law of Armed Conflict
(1980)
Recommended Reading
• David Boucher: Political Theories of
International Relations. From Thucydides to the Present. Oxford 1998
• Ian Clark/Iver B. Neumann (eds.):
Classical Theories of International
Relations. Basingstoke 1996
• Beate Jahn (ed.): Classical Theory in
International Relations. Cambridge 2006
Cosmopolitanism I
• Cosmopolitanism is the ideology that all
kinds of human ethnic groups belong to a
single community based on a shared
morality. This is contrasted with
communitarian and particularistic theories.
• ] Cosmopolitanism may entail some sort of
world government or it may simply refer to
more inclusive moral, economic, and/or
political relationships between nations or
individuals of different nations. A person
who adheres to the idea of cosmopolitanism
in any of its forms is called a cosmopolitan.
Cosmopolitanism II
• The cosmopolitan community might be based on
an inclusive morality, a shared economic relationship, or a political structure that encompasses
different nations. In its more positive versions, the
cosmopolitan community is one in which individuals from different places (e.g. nation-states)
form relationships of mutual respect.
• However, the cosmopolitan community can also
be understood as some kind of elite club, one
based primarily on economic privilege. In this
light, the cosmopolitan individual has advantages
over less economically privileged individuals,
advantages that might include personal and
political liberties and freedoms.
Cosmopolitanism III
• Cosmopolitanism can be traced back to the founding
father of the Cynic movement in Ancient Greece,
Diogenes of Sinope(c. 412 B.C.). Diogenes, asked
where he came from, answered: „I am a citizen of
the world (kosmopolitês)“ This was a groundbreaking concept, because the broadest basis of
social identity in Greece at that time was either the
individual city-state or the Greeks (Hellenes) as a
group.
• The Stoics, who later took Diogenes' idea and
developed it into a full blown concept, typically
stressed that each human being "dwells […] in two
communities – the local community of our birth, and
the community of human argument and aspiration".
Recommended Reading
• Derek Heater: World Citizenship and Government.
Cosmopolitan Ideas in the History of Western
Political Thought. Basingstoke 1996
• Peter Coulmas: Weltbürger. Geschichte einer
Menschheitssehnsucht.Reinbek b.Hamburg 1990
• Cornelius F. Murphy, Jr.: Theories of World
Governance. A Study in the History of Ideas.
Washington, D.C. 1999
• Daniele Archibugi: The Global Commonwealth of
Citizens: Toward Cosmopolitan Democracy,
Princeton 2008
Cosmopolitanism IV
• In his 1795 essay Perpetual Peace, Immanuel
Kant stages a ius cosmopoliticum (cosmopolitan law/right) as a guiding principle to protect people from war, and morally grounds
this cosmopolitan right in the principle of
universal hospitality. Kant claimed that the
expansion of hospitality with regard to "use
of the right to the earth's surface which
belongs to the human race in common"
would "finally bring the human race ever
closer to a cosmopolitan constitution"
Cosmopolitanism V
• The philosophical concepts of Emmanuel Levinas,
on ethics, and Jacques Derrida, on hospitality,
provide a theoretical framework for the relationships
between people in their everyday lives and apart
from any form of written laws or codes. For Levinas,
the foundation of ethics consists in the obligation to
respond to the Other.
• For Derrida, the foundation of ethics is hospitality,
the readiness and the inclination to welcome the
Other into one's home. Ethics, he claims, is
hospitality. Pure, unconditional hospitality is a desire
that underscores the conditional hospitality
necessary in our relationships with others. Levinas's
and Derrida's theories of ethics and hospitality hold
out the possibility of an acceptance of the Other as
different but of equal standing.
Cosmopolitanism VI
• Much of the political thinking of the last two
centuries has taken nationalism and the framework
of the sovereign nation state for granted. Now, with
the advance of globalization and the increased
facility of travel and communication, the political
system based on the nation-state has become
obsolete: it is time to design a better and more
efficient alternative.
• Question: how should the world political system be
organized in order to maximize individual freedom
and individual opportunity? Is the focus on political
freedom, the absence of coercion or interference by
others in personal decisions? Or, in view of the
tendencies to violence and aggression that lurk in
human nature, is some constraint on freedom necessary for peaceful and fruitful social interaction? The
more freedom we enjoy, the better ?
Communitarianism I
• Communitarianism, as a group of related but
distinct philosophies, began in the late 20th
century, opposingindividualism. Not
necessarily hostile to social liberalism or
even social democracy, communitarianism
emphasizes the need to balance individual
rights and interests with that of the
community as a whole, and argues that
individual people (or citizens) are shaped by
the cultures and values of their communities.
Communitarianism II
• Philosophical communitarianism considers classical
liberalism to be ontologically and epistemologically
incoherent. Unlike classical liberalism, which
construes communities as originating from the
voluntary acts of pre-community individuals, it
emphasizes the role of the community in defining
and shaping individuals, and claims that the value
of community is not sufficiently recognized in liberal
theories of justice.
• Ideological communitarianism is a radical centrist
ideology that is sometimes marked by leftism on
economic issues and moralism or conservatism on
social issues. . When the term is capitalized, it
usually refers to the Responsive Communitarian
movement of Amitai Etzioni and other philosophers.
Recommended Reading
• Etzioni, Amitai. "The Spirit of Community:
rights, responsibilities, and the
communitarian agenda". New York 1993
• http://www.amitaietzioni.org/index.shtml
• http://www.gwu.edu/~ccps/
• http://plato.stanford.edu/entries/communitari
anism/
“Governance” is not the same as
“government.” It assumes more than just the
institutions of the latter, a wider range of
actors, and broader forms of regulation.
Global-Governance-Architecture
UN Organizations
Regional Integration Projects
(EU, NAFTA, etc.)
International
Regimes
Nation State
Local Politics
(City Regions, Communities, etc.)
Private Global Players
- Multinational Companies
- International Banks / Rating Agencies
- Media
National +Global Civil Society
- NGO‘s
- Interest Groups
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- Science
Adaptiert aus: Messner, Dirk (1998): Die Transformation von Staat und Politik im Globalisierungsprozeß, in: ders. (Hrsg.): Die
Zukunft des Staates und der Politik. Möglichkeiten und Grenzen politischer Steuerung in der Weltgesellschaft. Bonn.
“Global governance”
described
• Set of codified rules and regulations of transnational
or global scope
• Collection of authority relationships that manage,
monitor or enforce said rules
• Includes a variety of arrangements, including “hard
law” treaties, “soft law” declarations, private orders,
and international governmental organizations, and
• Global policy coordination that takes place without
any governance structures
Strukturdeterminanten von Global Governance
Problemtypen
-
globale öffentliche Güter
grenzüberschreitende Probleme
globale (Krisen-) Phänomene
globale Interdependenzprobleme
Systemwettbewerb
Komplexität der GlobalGovernance-Architektur
Leitbilder
Management globaler
Interdependenzen
- kooperatives Global GovernanceProjekt
- nationalstaatliche Interessenpolitik
- regionale Blockbildung
- „pooled interdependence“
- sequentielle
Interdependenz
- reziproke Interdependenz
Macht
Handlungsorientierungen der
Akteure
- Tausch- und Aushandlungsorientierung
- Konfrontationsorientierung
- gemeinsame Problemlösungsorientierung
Interessenkonstellationen
-
Quelle: Messner 1998, 29.
- Machtvakuum /
polyzentrisches
internationales System
- asymmetrische
Machtstrukturen
- Veto-Macht
- Stärke privater /
wirtschaftlicher Macht
komplementäre Interessen
konvergierende Interessenkonstellationen
konfliktive Interessenkonstellationen
Indifferenz
20
Recommended Reading
• Dirk Messner: Nationalstaaten in der
Global Governance -Architektur. Wie
kann das deutsche politische System
Global Governance-tauglich werden?
INEF- Report Heft 66/2002
• Dirk Messner /Franz Nuscheler: Das
Konzept Global Governance. Stand
und Perspektiven. INEF- Report Heft
67/2003
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